The ransom for a thing and its substitute was named ʿadl because of its equal valuation to it while being of a different kind, and its becoming equivalent to it from the perspective of recompense, not from the perspective of similarity in form and physical creation, as He, majestic be His praise, said: {and if it offers every compensation, it will not be taken from it} [Al-Anʿām: 70], meaning: and if it ransoms with every ransom, it will not be taken from it (1). From it, one says: "This is its ʿadl and its ʿadīl" [equivalent]. As for ʿidl with a kasra on the ʿayn, it is like a load carried on the back; from that it is said: "I have a slave ʿidl of your slave, and a sheep ʿidl of your sheep"—with a kasra on the ʿayn—when it is a slave that equals a slave, and a sheep that equals a sheep (2). Likewise, that applies to every equivalent of a thing of its own kind. But when it is intended that one has its value from a different kind, the ʿayn is given a fatḥa, so it is said: "I have the ʿadl of your sheep in dirhams." It has been reported from some of the Arabs that they pronounce the ʿayn with a kasra in ʿidl which bears the meaning of ransom due to the equivalence of what it balances from the perspective of recompense, owing to the closeness of the meaning of ʿadl and ʿidl to them. However, for the singular of aʿdāl [loads], nothing has been heard except ʿidl with a kasra on the ʿayn (3).

The discourse regarding the Interpretation of the statement of the Exalted: ﴿nor will they be helped (48)﴾

And the Interpretation of His statement: {nor will they be helped} means that on that Day no helper will help them, just as no intercessor will intercede for them, nor will any compensation or ransom be accepted from them. Favoritism there became void,